Somebody does know the trouble I’ve seen. Jesus knows it because he knows it (like he knows everything), and he knows it because he has experienced it. That is why it matters that his name is Immanuel. He is with us that much.

Ten years ago I had a headache specialist who had all the empathy skills of a frozen tuna. Even worse, he rebuked me for my long-term condition. It’s no fun telling an alleged medical healer you’ve had a nonstop, two-decade-long headache (now three), been to many doctors, been tested, scanned, MRI-ed, medicated, dieted, exercised, vitamined, nutritioned, acupunctured, and adjusted up and down and all around, only to have him scold you because you are not trying hard enough.
I appreciate that he tried to fix me. As a patient, that’s mostly what I cared about. But as a flesh-and-blood human being with pulsating pain, I very much wished for something more.
Our Savior Has Been There
God is something more. God the Son, “Immanuel,” is not just a specialist; he is a sympathizer. He never just diagnoses and prescribes; he comes, draws near, feels, and cares. Not a truth merely for those perceived to be especially weak or victimized, this is gospel truth for every single one of us.
For the author of Hebrews the incarnation was profoundly comforting for all believers, precisely for this reason:
Since therefore the children share in flesh and blood, he himself likewise partook of the same things…[H]e had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God…For because he himself has suffered when tempted, he is able to help those who are being tempted…For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Heb. 2:14–18; 4:15–16)
According to Hebrews, our ability to go boldly to the throne of grace is enabled by Jesus’s prior willingness to journey humbly into our valley of grief. The incarnation—which will continue on into eternity—means we have a Savior who’s been there, and has the scars to prove it.
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Both God’s natural revelation and his special revelation condemn us. They reveal to us our incompatibility as sinners with the holiness of God and the way he designed his universe to operate for his glory. Scripture explicitly teaches us that the payment for sin is death, it reproves and corrects us. It warns us, as David just affirmed in verse 11. It explicitly teaches us that if we confess our sins, Christ is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 Jn 1:6).

A central doctrine of biblical Christianity is that God has revealed himself, and he has done so in two ways, both of which we can find in the first chapter of Genesis. The opening phrase of Scripture expresses the first form of God’s revelation: “In the beginning God created.” Creation itself is God’s revelation—it is God revealing certain things to us, which is why we sometimes call this God’s Natural Revelation or God’s General Revelation.
But then verse 3 of Genesis 1 expresses the second form of God’s revelation: “And God said.” And again in verses 6, 9, 11, 14, 20, 24, and 26 of Genesis 1, we find God revealing himself through spoken words. And then in verse 28 after he created Adam and Eve, “God blessed them. And God said to them.” And then in Genesis 6:13, “God said to Noah.” And in Genesis 12, “the Lord said to Abram.” And in Exodus 3, God called to Moses out of the burning bush. And later at the foot of Mt. Sinai, God spoke the words of his law to his people. And as Hebrews 1 tells us, “long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son.” So God has revealed himself not only through what he has made, his natural revelation, but also through what he has said, what is sometimes referred to as God’s Special Revelation. And many of these words were written down by holy men as they were carried along by the Holy Spirit (2 Pet 1:21), compiled into the Holy Scriptures, which Paul says “are able to make you wise for salvation through faith in Christ Jesus,” these Scriptures being “breathed out by God” (2 Tim 3:15–16).
So God has revealed himself, and he has done so both through his Natural Revelation—what he has made—and through his Special Revelation—what he has said.
Perhaps one of the most succinct and, indeed, beautiful articulations of these two forms of God’s revelation is found in Psalm 19. This psalm describes both God’s natural and special revelation in a strikingly vivid poem. In fact, C. S. Lewis wrote, “I take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world.”
Psalm 19 is unique for a number of reasons, not the least of which is its genre. In the Psalter, we might expect to find songs of praise or even songs of lament, but Psalm 19 is neither of those. In fact, it reads more like a Proverb than it does a psalm, which is why it is often referred to as a wisdom psalm. But another unique characteristic is its focus on God’s revelation, his Torah—Law. These unique features are found in only two other psalms in the entire 150, Psalm 1 and Psalm 119. These three psalms are wisdom psalms that focus on God’s revelation.
And so let’s consider what Psalm 19 says about God’s natural revelation and his special revelation, and then notice what it says about the proper responses we should have to God’s revelation.
God’s Natural Revelation
First, verses 1–6 express God’s natural revelation.
The heavens declare the glory of God, and the sky above proclaims his handiwork.
This is the natural created order—heavens, skies, what God has made. And as these opening verses poignantly say, what God has made reveals certain things about him—creation is God’s revelation. It reveals his glory and his handiwork. And not just some of creation, all of creation is God’s revelation; the psalmist uses poetic expressions in verse 2 to communicate this:
Day to day pours out speech, and night to night reveals knowledge.
From morning till evening, day and night, what God has made reveals his glory and handiwork; nature is God’s speech and knowledge revealed to us. As Maltbie Babcock wrote, “This is my Father’s world . . . in the rustling grass I hear him pass; he speaks to me everywhere.”
But I want to stress one point here that I have said several times but that we often take for granted because we say it so often: Nature is God’s revelation. God created the heavens and the earth, and he did so intentionally to reveal himself. Nature is the voice of God. We know this; we affirm this. But I think sometimes, especially in our modern scientific, naturalistic society, we tend to view nature as apart from God, sort of doing its own thing.
No, nature is God’s revelation just like Scripture is, but it does differ from Scripture in a couple key ways, and they are communicated in this psalm.
First, nature reveals God without words. Notice what David says in verse 3:
There is no speech, nor are there words, whose voice is not heard.
It’s interesting—he just said in verse 2 that “day to day pours out speech,” so nature is God’s speech, but then he says just two phrases later, “there is no speech” in nature. In other words, David is clarifying what kind of revelation nature is. What God created is like speech—it reveals something about him, but it is not exactly speech. It is not actual words. We do not actually hear the audible voice of God in nature. When we sing, “in the rustling grass I hear him pass; he speaks to me everywhere,” we don’t mean that literally. There’s no audible sound or voice.
But that does not make nature any less God’s revelation. It just reveals God in ways other than words. God’s spoken revelation does do some things that his natural revelation cannot, which we’ll look at in a moment. But the fact that nature reveals God without words actually allows it to reveal God to us in ways that words cannot, which leads us to the next point:
God’s natural revelation is universal. That cannot be said for his spoken special revelation—you have to be able to read, or at least listen to Scripture in order to understand what God wants to reveal through Scripture. But what God reveals through what he has made is universal. This is what David communicates in verse 4:
Their voice goes out through all the earth, and their words to the end of the world.
There is no place on earth, nor is there any person on earth where God’s natural revelation does not reach—it is universal. In fact, the apostle Paul quotes this verse in Romans 10:18 to argue that Israel has no excuse for rejecting God’s revelation, for
“Their voice has gone out to all the earth, and their words to the ends of the world.”
God’s natural revelation is universal. David uses the image of the sun to picture this beginning at the end of verse 4:
No one can escape the sun; it’s universal.
Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat.
The same is true for God’s natural revelation—nothing is hidden from it. Its voice goes out through all the earth, and its words to the end of the world. It is universal, which is why sometimes it is called “general revelation,” meaning it reaches all people in general.
So what then is the nature of this universal, non-verbal revelation from God? Verse 3 says its voice is not heard, but verse 4 says its voice goes out through all the earth. So what is this voice?
Well, the Hebrew word in verse 4 literally means “line,” which is often used of a measuring line, but that doesn’t really make sense in this context. It can also be used for a line of text, like a line of poetry, so that begins to fit a bit better.
But what’s really interesting is how the Greek translators interpreted this word. I mentioned a moment ago that Paul quotes this verse in Romans 10:18, but of course, Paul is writing in Greek, so he’s quoting the Greek translation of the Old Testament, the Septuagint. And the Septuagint (LXX) uses a Greek word for “voice” that means “musical sound.”
In other words, nature communicates revelation from God to us, not in actual words, but more like music—non-verbal communication of the beauty and order of God. Even ancient secular philosophers believed that music is the public demonstration of the harmony of heaven. They recognized an inherent order to the physical universe; they found that natural principles of physics and acoustics and geometry and astronomy all share an amazing unity and that music was one of the best representations of that unity. They believed that music harmonized the universe; the intervals of music ordered all things, even the planets—they called it the “music of the spheres.” They believed that the universe is characterized by a quality of interrelatedness that is highly evident in music.
And Christian theologians have long agreed with those early philosophers and considered music to be a particularly powerful expression of the order and harmony of heaven. One of the earliest theologians of the church, Augustine, defined music as “the art of the well-ordered.” God created the universe with an orderliness that displays his glory and handiwork universally to all people.
Natural Revelation is the music of God, a display of his nature and the order of what he has made, and because it is not dependent upon words, natural revelation is universal. What music communicates is not limited to one group of people like spoken language is; music communicates at a natural level universally because it is part of God’s created order, and this is what all nature does—it communicates naturally to all people regardless of language, ethnicity, or culture.
Paul highlights this universal power of general revelation in Romans 1 when he says,
19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.
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Target may pride itself on labeling its products with an “LGBTQ+ Owned” icon to discern which brands are founded or owned by LGBT-identified people, but something feels sickeningly off-kilter about corporations profiting off the backs of vulnerable teens. These children and teens deserve productive therapeutic treatment and room to safely explore, not a marketing ploy that exploits their insecurities. 

Prepare yourself: There’s ample rainbow-washing ahead. We got our first peek into the consumerist goodies available for June’s LGBT Pride Month with the newly released capsule collection from Target. This lineup includes kitschy graphic tees with slogans such as “They She He” (featuring cartoon images of naked people), “Trans Pride Trans Power,” “Trans People Will Always Exist,” and “Queer! Queer! Queer! Queer!” Sure, that just looks like harmless junk for adults, but these items were also designed for and are now marketed to babies, toddlers, kids, tweens, and teens.
Need to pick up a book or two on your Target trip to keep your hyperactive toddler busy? How about the “Bye Bye, Binary” board book with the tagline “Nobody puts baby in a pink or blue corner!” Or “The Pronoun Book,” a board book that one reviewer online says is a “wonderful way to explain different pronouns to babies.” Target isn’t shy about putting propagandistic books on its shelves while removing those that go against its narrative (recall Target removing Abigail Shrier’s well-researched, evidence-based book, “Irreversible Damage,” from stores).
For wearable goods, there’s a “Pride Baby Bien Proud Body Suit” for your newborn. Target even had to make sure its Spanish-speaking consumers were included in its trans indoctrination; the garment’s rainbow lettering reads “¡Bien Proud!”
I’m not convinced a young toddler has any sense of what the phrase “¡Bien Proud!” even references or would pick that out of his own volition. Rather, this feels more like Target wants parents to use their children as walking (or even crawling) billboards to affirm activists’ identities and ideologies.
However, your teen has likely been through our modern school system and, at this point, probably knows all the ins and outs of gender ideology. To signal those newfound values, he or she might want a “Queer All Year” beanie or perhaps a “Super Queer” color-block bucket hat.
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